大方廣佛華嚴經隨疏演義鈔 6.39

6.39

疏「若以人天為初」下，破第二家，即劉公之義。言「提胃雖說戒善」等者，彼說如來在樹王下成道，於七日中，無人知佛得阿耨多羅三藐三菩提。唯提胃、波利此二居士，明究陰陽知佛成道，名為樹神。提胃獻[麩-夫+少]，四天王奉鉢，如來受已，始為提胃說世間因果。此約小乘相，不妨為大。謂彼經又云「五百賈人得受五戒，先自懺悔五逆十惡謗法等罪，得四大本淨、五蘊本淨、六塵本淨、五根本淨，提胃長者得不起法忍，三百賈人得柔順忍，二百賈人得須陀洹果，四天王得柔順忍，三百龍王得不起法忍，自餘天等無量眾生發無上菩提心。」又《普曜經》云「第二七日，提胃等五百賈人施佛[麩-夫+少]蜜，佛與授記：『汝於來世當得作佛，皆同一字名曰齊成。』」明非獨人天也。然提胃塔，現在土火羅國。上所引經皆明初時已說大也。疏「又違密跡經中第二七日說三乘故」者，既第二七日已說三乘，那言最初唯人天之教？此經即《大寶積．密跡力士》第三會，卷當第八，是初竺法護譯。

Regarding the commentary's "If one takes humans and devas as the initial..." onward, this refutes the second school, which is the doctrine of Duke Liu. As for "Although Trapuṣa expounded precepts and wholesome deeds..." and so forth, that text states that when the Tathāgata attained the path under the King of Trees, during seven days no one knew that the Buddha had attained anuttarasamyaksaṃbodhi. Only the two laymen Trapuṣa and Bhallika, having thoroughly comprehended yin and yang, knew that the Buddha had attained the path and designated him the tree spirit. Trapuṣa offered roasted flour, and the Four Heavenly Kings presented bowls; after receiving them, the Tathāgata first expounded worldly causes and effects for Trapuṣa. This was in accord with Hīnayāna appearances, which did not preclude it being Mahāyāna. For that sūtra also says: "Five hundred merchants received the five precepts, having first repented their offenses such as the five deadly sins, the ten unwholesome deeds, and slandering the Dharma, and attained the fundamental purity of the four great elements, the fundamental purity of the five aggregates, the fundamental purity of the six dusts, and the fundamental purity of the five faculties. The elder Trapuṣa attained the kṣānti of non-arising of dharmas; three hundred merchants attained compliant kṣānti; two hundred merchants attained the fruit of srotāpanna; the Four Heavenly Kings attained compliant kṣānti; three hundred dragon kings attained the kṣānti of non-arising of dharmas; and immeasurable other beings including devas gave rise to the aspiration for anuttarabodhi." Furthermore, the Lalitavistara states: "In the second seven days, the five hundred merchants including Trapuṣa offered roasted flour and honey to the Buddha, and the Buddha bestowed a prediction upon them: 'In a future age you shall become buddhas, all sharing the same name called Qicheng (Simultaneous Completion).'" This makes it clear that it was not solely for humans and devas. Moreover, the stūpa of Trapuṣa is currently in the country of Tokhāra. All the sūtras cited above clarify that the Mahāyāna had already been expounded in the initial period. Regarding the commentary's "Furthermore, it contradicts the Guhyaka Sūtra's expounding of the three vehicles during the second seven days": since the three vehicles had already been expounded during the second seven days, how can one say that the very beginning was solely the teaching of humans and devas? This sūtra is the third assembly of the Mahāratnakūṭa, the Guhyakādhipati, corresponding to fascicle eight, translated in the early period by Dharmarakṣa.